ew

ib aaa GARE oe OB

: a

JOHN D. WATTLES, i PUBLISHER.

PHILADELPHIA, NOVEMBER 14, 1885.

tae XXVIL NUMBER 46.

Copyright 1485 by John D. Wattles. Entered at the ice at Philadelphia as ‘‘ second-class matter.”

ae Sey eet Times will be sent post free for a year to an

address in the United States or Canada for $2.00. It will be sent on

trial to any subseriber Freer Veet, Fe Gass tnenthe for 50 cents. For a & newsdeaiers, ice, five cents,

CONTENTS. EDITORIAL :

Notes.—Lessons for 1887. Life More than Matter. The Power of Time. Soldiers Who Fight No Battles. Useless Laboriousness. Re- COE CHIN GPU vocccnccnsinsescsccssecareccesscaescnsesecessssessveassnsacsoces cscs

TOO A TO aise hain cect stcttntcvsdetnrccnsnentictti cn ectcrcsesetio 721 Notes ON OPEN LETTERS:

The Prenunciation of Bible Names. From CONTRIBUTORS :

Nazareth [poem]. By M. Woolsey Stryker..............c:scsscscesesensenseeees 723

Labor and Discipline, By President John Bascom, D.D., LL.D....... 723

Was Jehu’s Zeal False............

Sickness Sanctified. By M. K. A. Stome...........:..csssssssessscsssesesassssensees 72

There Shall No Evil Befall Thee” [poem]. By 8S. W. Weitzel...... 7a }

Wanted * A New Crusade. By Mrs. A. F. Raffensperger.................. 724 | For CHILDREN aT Home:

Amy’s Lesson. By Margaret E. Sangster...............c.ccccsccesssssessasessecees 72 A LOOK AHEAD:

International Lessons fOr 18B7...........c.000.0 sscosossessessovsvecssessncsccesscenscecse 73

Lesson HELPS: I CE cei a scten<ctnetinsvnctsanansesnse seen: scoussoningincoctnguvasesneenecsnenscsen [Lesson IX. November 29. Hezekiah’s Prayer

the power of time is one which every man can learn, and one which he will be repaid for learning. When

all his effort upon what is actually practicable. This is a large share of the secret of success in any sphere | of working.

} |

one has attained that familiarity with his own rate of | well. working, that he can tell whether he will not be able | others—perhaps you are.

knows from the start what tasks it is hopeless for him | plead your case or draft your will. So in things to pursue, and what other tasks he may hope to| divine. God piles the burdens on your shoulders. accomplish in a given time. The art*of measuring | Very well; then take the imposed responsibility with

the implied confidence. Perhaps God knew you would bear that weight of loss or sorrow specially You feel that you are more afflicted than If so, has not God even

to do a given task in fifty years, or whether he may | specially honored you by trusting you to hold out in expect to accomplish it in five, he is in a position to | faith against such odds? The more the responsibil- save himself much fruitless labor, and to concentrate | ity in any sphere of life, the higher the implied confi-

| dence. Any one could traverse England or America

| in search of a sick friend ; it took a Henry M. Stanley to pierce the shadows of the Dark Continent in search |of David Livingstone. There are thousands of sea-

| “What would be thought of a military training-| captains who could guide a vessel through the ordi- school in which no attention was given to drill and | nary dangers of a voyage across the middle Atlantic;

| discipline, but where the whole effort of the authori- | ties was to enable the students to get on enjoyably?

| but the government had to scrutinize carefully to find | commander able’ to lead a Greely rescue party

| That is not the sort of schooling which prepares a} unharmed through the extraordinary perils of the

hk ae a tia hai halal a 7 | young soldier for his part in the hardships of camp | North Atlantic, through the grinding icebergs of L@8800 PLAM 4. cesses ssseese « « rere ae eke eed P . yom te SE RORY elnmt oeY “i }and campaigning. But every family SS, Int WCneS, oi Melville Bay, through the seething currents of Smith Lesson Bible Reading...... . 7% | military training-school, if Paul was right when he | Sound, to the pitiable camp at Cape Sabine, where Lesson Surroundings............. . 726 ¢ ~ |

Critical Notes. By Professor W. Henry Green, D.D., LL.D.............. A Useful Life Lengthened. By Charles 8. Robinson, D.D., LL.D.... Illustrative Applications, By H. Clay Trumbull.............cccccccccseessenes 723 Teaching Iints. By the Rev. A. F. Schauffler... .... Hints for the Primary Teacher. By Faith Latimer. .. ENON 1 icccuiisach sein devvudigedee divavesveceenetosteuseinteree Question Hints. By Miss Anna T. Pearce Senschote TE cients santa n ncenindssenenienesncedotoggnaginnsneennsenacnseoosees aes Books aND WRITERS: STII ds cn incnieas de scnipnshanibenauensiebrlapgatcaneqeocssnsipsouneiit 730 Recent Books on the Progress of Religious Doctrine.............,.c:.cs000 7 Larger History of the United States of America. A Brief History of the United States, Elizabeth. One Commonplace Day. As We Went Marching On. The Strength of Her Youtb...0...........cccccceececceeceeee 730 WorRK AND WORKERS! The Inter-Seminary Missionary Alliance Workers in Council

pencse WOE

General................. nih dude -tadicnesnchsebeenshdabesbteadendimécvest idaedne setthensgnh vodatodin cheat 731 WorTH REPEATING: |

THO Miracle OF the Dial........00. ccscocccscccrscsscacsescecescssoce- concnccesscoosrsceseccccs THA

The third full course of International lessons is to begin with January, 1887. The first year’s schedule of this new course is now announced by the Lesson Committee, and it is given to our readers in the pages of this issue. Testament study, and six months to the New Testa- ment. The plan of study as indicated in this new beginning will attract critical attention.

When one considers the vastness of the material universe, and attempts to estimate the countless suns and systems that shine in the midnight sky, one is apt to be discouraged at his own insignificance, and to wonder if, after all, the great God cares for so puny a creature as man.

should any of us fancy that he will be lost in the nultitude of God’s children? The Lord has so framed the universe that wherever we go we still seem to be at its centre; and he is willing to be as near to each of us as if, in reality, we were the centre

of it all. The universe indeed is great, but to Him |

who is the source of all life and of all spirit, the most insignificant life is worth more than the whole mate- rial universe, without spirit and without life.

It is a great advantage to a man to be able to measure the power of time. There are many tasks too great for the moment, which may, or may not, be too great for a mouth or a year. Happy is he who

;| exhorted the young disciple to endure hardness as a

| good soldier of Jesus Christ. There are Christian | families, however, where the young are trained in

"seven hopeless men sat together, calmly looking into the eyes of death. Through dark continents of sor-

| row, through grinding channels of pain, God may bid

"229 | habits of self-indulgence, rather than of self-denial, | you even lead the way. Lead on! God knows whom

and where each is taught, in deed if not in word, to | he can trust; God knows how to pick his men; God

Six months are devoted to Old | vs . |“ A hard day’s work,”—a story, by herself, of a|

But why should we be discour- | aged at the greatness of our Father’s house, or why |

seek the easiest place in | endure hardship in the prove a terrible mistake.

God’s host, rather than to path of duty. This may The parent who fails to

| moralization, and a career of uncontrolled license.

Diligence is a virtue, and idleness is a vice; but

_ ness, and there are busy people who would better sit | It depends on what the | | work is in which diligence is displayed, whether it is | | valuable and a blessing, or worthless and a curse. A |

| all day with folded hands,

| late number of an English magazine has a record of

| woman’s labors in one day, all in behalf of other

people,—settling their difficulties, giving them advice

and counsel, going to them with information impor- |

| tant for them to know concerning this or that neigh- bor. But in every case, as the reader readily sees, |her work was mischievous intermeddling, which _ caused trouble and harm instead of giving help. It

| him the first impulse toward a reckless course of Ge- | 31

—| there are busy days that were better spent in idle- |

| had been far better for her friends and neighbors if |

| she would have stayed at home all day, attending, in the most selfish way, to her own affairs. Her weari- ness at night-fall, however complacently she thought of her exhausting labors on behalf of others, had in it no solace of burdens lifted away, or help rendered to any one. Before we congratulate ourselves on the amount of ‘work we have done on any busy day, we would better do a little honest self-questioning con- cerning the character, and the influence, of that on which we have spent our strength.

| | Responsibility imposed is a confidence implied. | Your highest testimony to a young doctor's skill is | when you summon him to your sick-bed ; to a minis- ter’s trustworthiness, when you make him your spir-

knows your work and you the worker and the final outcome. If he can afford to trust you, you can surely afford to trust him.

train his child in Christian self-denial, not only fails | | to prepare that child for the battles of life, but gives |

PRESUMPTION IS NOT FAITH.

| There is no personal duty more positive or more ‘unqualified than the duty of faith. “Have faith in God” is a command as explicit, and of as universal | application, as Thou shalt not steal.” Nor is there any danger of too great a reliance on faith. “The just shall live by his faith;” and no child of God has come to the standard of his full duty and of his full | privileges as a child of God, until he can say in all | sincerity and heartiness, That life which I now live | in the flesh I live in faith, the faith which is in the Son of God, who loved me, and gave himself up for me.” It is both right and safe to have faith in God, | for his guidance and help in our every emergency of life, and also in our more ordinary experiences of daily living, in our toilings and in our trials, in our business and in our recreations, in our health and in our sickness, and for our loved ones as well 2s for our- selves. We cannot trust God too implicitly. We ought to trust him absolutely and in perfect rest- fulness.

But while there is no danger of too much faith in God, there is a danger of wrong substitutes for faith. Faith is a well-grounded trust in a trustworthy per- son; faith in God is a restful trust in the loving and wise and all-powerful God as our Father in heaven, whose word to us is not to be doubted, and whose

watchful care of us will never fail. Faith goes beyond

| sight, and in its truest exercise it begins where knowl-

edge ends. Faith does not decide for itself what it must have, but it leaves with God the decision of the desired supply, even while it makes known its desire to God. To claim unqualificdly beyoxid the limits of knowledge, or to refuse God's proffered help in one

‘itual guide ; to a lawyer's ability, when you let him! line because of a preference for God’s help in another

a ee ne ~ SI SSLAe

int os =

fis SS

4 hb," teers

A Nr ee an

722

THE SUNDAY SCHOOL TIMES.

[Vol. XXVIL., No. 46.

line, is not faith, but is presumption ; and presumption is very often mistaken for faith.

He who is our Example, as well as our Lord, gave illustration and emphasis in his personal experiences, while here in the flesh, to this truth that presumption is not faith, and that true faith does not presume. When Jesus struggled with the prince of this world in Gethsemane, he would not choose for himself whether or not he should have relief in his physical needs, but his submissive cry was, again and again, Nevertheless, not as I will, but as thou wilt.” An unqualified choice on his part, in that hour, would have been presumption ; but he had faith, and did not pre- sume, When, again, Jesus was on the pinnacle of the temple at Jerusalem, there were two ways of de- scent from that lofty height; one was by the human agency of winding stairs, the other was over the para- pet, through the empty air, borne up by God-sent angel arms. It was the arch-enemy of mankind who then and there whispered that faith in God would be shown by rejecting the human agency of the temple stairs, and trusting to the sustaining power of the angels. The very Bible text which would justify this exercise of faith was pointed out by the tempter;

He shall give his angels charge concerning thee:

And on their hands they shall bear thee up,

Lest haply thou dash thy foot against a stone.” But Jesus said that to refuse the help of the available stairs would be presumption, and not faith, and that it would be in violation of the command, “Thou shalt not tempt the Lord thy God”—by multiplying dan- gers unnecessarily, in order to have his added supply against those dangers. And so in the example of our Lord, as in all the precepts of the Bible record, the truth stands out that presumption is not faith, and that true faith does not presume.

In many ways the danger shows itself of confound- |

ing presumption with faith. In no way, perhaps, is this confusion of ideas just now more startlingly evi- denced than in the strange and sad delusion which, under the name of Faith Healing, or Faith Cure, seems to “show great signs and wonders ; so as to lead astray, if possible, even the elect.” The sin of pre- sumption in connection with this delusion is twofold: first, in the claim that sickness is necessarily an evil, and that health is necessarily a good, and that there- fore sickness ought always to be cured; secondly, in the claim that human means for the cure of sickness ought not to be employed, because God has the power to heal without the use of such means. In both these claims, the more prominent advocates of distinctive Faith Healing exhibit that very presumption which our Lord shrank from and rebuked; and their funda- mental error is in supposing, however honestly, that their presumption is in itself faith.

But is not sickness a consequence of sin? and does not the Lord promise to heal us of all our diseases?

Yes, and so is bodily toil—the struggle for our daily | the guise of religious convictions.

bread—a consequence of sin ; and the Lord has prom- ised to give us rest from our: labors, and a fullness which shall secure freedom from the cares of toil. Neither toil nor sickness, however, is in itself a dis- advantage ; nor is health or wealth a gain in itself. Some of the richest blessings which God gives to his loved ones are during and by means of sickness and poverty; and the delay of healing and of fullness is often the sign of God’s loving providence, and not a token of Satan’s control.

which can have their fulfillment only in the hours of |

sickness. “The Lord will support him upon the couch of lan- guishing : Thou makest all his bed in his sickness,”

How can this be made true if a couch of languishing |

and a bed of sickness be no place for a child of God in his life-struggle? What presumption it would be to claim that God must lift us instantly from the couch of languishing, and that he ought not to continue us ona bed of sickness!

See how it was, in the course of the father of the

There are promises of God |

| God has been honored and glorified rather by those

|

|

scheming supplanter. It was not until he was touched by the finger of God so that he became a cripple for life, that he stood erect as Israel,a prince of God. Ja:ob never walked straight until he limped. And when again God would prepare for himself a spiritual father of the outside nations, he fitted Paul for his new work by giving him a stake in the flesh—‘*‘a messenger of Satan” it was, but a messenger which was now set at God’s work, by the will of God,—in order that the infirm apostle might do a better work than a well man could do. And when Paul besought the Lord thrice that he might be of sound body again, he was told explicitly that it was in just such a state as that in which he then found himself that God’s power could be best displayed. And from that day until the present, some of the best work in the Lord’s cause has been done by the sick and the poor, and

who were in combat with disease and with poverty, than by those in the possession of bounding health | and of abounding wealth—free from all conflict, and | from the benefits which successful conflict brings.

It is true that disease and poverty are a consequence of sin, but it is not true that either the one or the | other is always a specific result of sinning. Our Lord rebuked that notion among his earlier disciples, as he would rebuke it among misguided Christians to-day. Rabbi, who did sin, this man, or his parents, that he should be born blind?” was their question to him on one occasion. “Jesus answered, Neither did this man sin, nor his parents [as-a cause of this infirmity]: but [this man became blind] that the works of God should be made manifest in him.” And the works of God, in his sustaining grace and in his transforming power, are very often shown in the lives of the blind and the deaf, and the bed-ridden, and the patient wrestlers with disease, as those works of God could be shown in no other way ; even as, also, the “poor as to the world” are often chosen of God “to be rich in faith,” to the honor of God, and to the confounding of those who trust in their earthly riches. For men and women in buxom health to claim that they are blessed of God above their sick fellows, mainly because of their fullness of health, is no less presumptuous than it would be for a company of Christian millionaires to parade themselves with labels of their aggregate bank credits, and with the boastful legend, “See whom the Lord loves.”

In the struggle with disease, as in the struggle with poverty, God’s appointed means are to be used with all wisdom and diligence, and are to be used in faith. To refuse to employ available human means in an hour of human need, is in itself presumption. The prompt- ing to refuse these God-provided aids is a temptation of Satan. To yield to such a temptation is more than a culpable weakness; it is an immorality—even | though, like polygamy in Utah, it be shielded under | When the Lord | would miraculously heal King Hezekiah of his sick- | ness, in response to the prayer of faith, he directed that human means should be employed for the recov- ery of the disease. A poultice of figs—which to this day even in our country is often used in such a case in preference to bread and milk, or flaxseed—was ap- plied to the malignant boil, and God’s promise was given that in three days—not instantly, but in three days—the faith-healed and fig-poulticed patient should be able to go out to church. When, again, Paul found that he must continue to battle sickness, al- though he would have liked to have health, he ob- | tained as a traveling companion a beloved physician ;

|and it is quite likely that it was on this physician’s

| suggestion that Paul wrote that famous prescription |

for the stomach’s sake, and the often infirmities of | young Timothy. When James counseled the calling | in of the elders of the church to pray over a sick | church-member, he added the caution that they should | not neglect the use of oil, which is the commonest |

medicine in all the East at the present time, as it was |

but they that are sick ”—do have need of a physician. To this declaration of our Lord, the misguided zealots cry out with yehemence, “They that are sick do not need a physician.” And here is not the only point where those who mistake presumption for faith are at variance with the plain teachings of their Lord.

If, for example, a husband found that his wife was shut in a room where she was suffocating from char- coal gas, two ways would present themselves to him. He might throw open the door and windows in order to revive her by fresh air; but that would be employ- ing human means for her rescue. He might, on the other hand, leave her shut in, while he went for an anointing-pot, and gathered the church elders to pray over her. In the one case, he would be doing his duty; in the other case, he would be criminally pre- sumptuous, and shamefully neglectful of his moral duty in God’s service. And so all the way along in our possible experiences, while struggling with sick- ness and with trial—by ourselves or for others.

In all sickness, as well as in all times of health, faith in God is more to be relied on than any human agency; but faith never decides for God in a matter which is clearly beyond human knowledge; nor will faith ever tempt God by refusing to employ gratefully the means of help which God has already placed within its reach. It may be best for us, or for our loved ones, to continue in sickness; if so, let us learn, in whatsoever state we are, by the will of God, there- in to be content. It may be that God will grant our faith-filled prayer for restored health, to ourselves or to those dear to us; if so, let us use faithfully the means which tend to restoration; for the Apostle James, who knew as much about this faith-healing as any of the Bible writers, declares explicitly that “faith without works is dead;” and a dead faith is only another name for presumption.

There is yet another phase of presumption in con- nection with this current delusion of Faith Healing, which ought not to pass unnoticed. The delusion itself is commonly based on a single text of Scripture which is taken in exclusive literalness, apart from all other Bible teachings, and then is distorted and per- verted to accommodate the peculiar theory of the Faith Healers. The text referred to is in James 5: 14,15: “Is any among you sick? let him call for the elders of the church ; and let them pray over him, anointing [or, asthe margin gives it, ‘having anointed ’] him with oil in the name of the Lord [having trust- fully used the common remedy for disease]: and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him.”

That this text as it stands is not intended to promise an absolute and instant recovery to every patient thus prayed over, is shown by the very term prayer of faith” as an agency to be employed. Faith in its very nature involves a trust beyond knowledge, a resting of the decision with God who alone knows what is best; hence the prayer of faith cannot be mandatory, but is submissive. If, indeed, so much prayer and so much oil must restore the patient, the remedy is, in fact, purely mechanical, and is in no sense a faith-cure. But, when, on the other hand, the faith-filled prayer is answered favorably in any given case, then it should be understood that it was the prayer rather than the oi]—although the using of oil was a duty—which was the means of the patient’s restoration. In this latter view of the case, this text is in full agreement with all the other Bible teachings on the subject ; while as it is now misused by many deluded ones, it is at variance with the spirit and letter of the Bible throughout.

Not content with perverting the spirit of this text, by means of its letter, many of the advocatesof Faith Healing add to its letter the claim that faith on the patient's part is essential to the cure of disease; and they even presume so far as to inform those who have called in their aid without any visible result, that the

‘in his day. And as if to put this question of medical | trouble is in the strong hold which Satan has on the

peculiar people of God under the old dispensation. | counsel at rest for all time, our Lord said specifically, | patient, and in the lack of the patient’s faith to throw So long as Jacob stood in ruddy health, he was a | “They that are whole have no need of a physician, | off the thrall of the adversary. According to the text

t 5 z i

o:

November 14, 1885.]

THE SUNDAY SCHOOL TIMES. a

723

itaelf, it is the faith-filled prayer of the elders which is to be the means of recovery to the patient, even though the patient be destitute of fuith. And just here it is to be borne in mind that when our Lord said All things are possible to him that believeth (Mark 9 : 23), he had reference to one’s belief in be- half of another who has no belief. If, therefore, this | text on which the Faith Healers pivot their dogma is

» be taken literally, and the only trouble in any case is the lack of faith, through Satan’s power, then it follows inevitably that every failure of a cure is to be ascribed to Satan’s possession of the praying elders ; and this truth in itself ought to give some relief to these who have asked in vain to be cured through the agency of those elders.

But it may be asked, If these Faith Healers are radically in error in their teachings, how can we ac- count for all the claimed remarkable cures to which they point as a result of their doctrine and practice ? In the first place, it should be borne in mind that an un- mistakable answer to prayer is not in itself a proof that the prayer was a wise ora right one. The record is, of God’s people of old, that when they tempted God by their cries for a temporary fullness in the desert, “he gave them their request, but sent lean- ness into their soul.” And many an answered prayer since that day has brought a corresponding leanness of soul to the one who would not leave the decision restfully with God. When King Hezekiah was un- willing to be sick unto death he pleaded earnestly for recovery; and when a favorable answer was given to his prayer the issue showed that his prolonged life was no added gain to his character or to his career of usefulness. It may well be supposed that some who have said that they must recover from sickness are the losers by the answer to their prayers; while others who would not thus choose for themselves are the gainers through continuing in sickness. We may indeed shrink from the presumption of deciding un- } qualifiedly that it is best for ourselves or for our dear | ones to be recovered of a sickness that seems unto | death; and it is important for us to know that such | presumption is inconsistent with true faith.

Moreover, we ought not to lose sight of the fact that the history of the world shows many a record of mental delusions which secured startling results in | multiplied remarkable cures of disease, through tem- | porary belief in a theory which was subsequently ex- | ploded. Apparent cures almost without number have | been wrought by means of animal magnetism,” and through the touch of some one claiming to be the | vehicle of supernatural healing, all the way along from the days of Paracelsus and Mesmer, down to the | latest Clairvoyant Physician,” or the newest author- | ized dispenser of “Christian Science and Mind Heal- ing.” A century ago the claim was published in England of some two thousand cures performed by | Mr. and Mrs. De Loutherbourg, they “having been made proper recipients to receive divine manductions ; | which heavenly and divine influx coming from the radix God, his Divine Majesty had most graciously bestowed upon them to diffuse healing to all, be they deaf, dumb, blind, lame, or halt.” And there are successors of the De Loutherbourgs in the United | States to-day, whose claimed curcs by touch and word | are a3 numerous and zs well substantiated as theirs. |

Then, again, there were the Metallic Tractors” of Dr. Perkins which wrought such marvelous cures in England at the close of the last century. Dr. Perkins was an American surgeon living in London. He claimed curative powers of rare efficacy in certain | magnetized steel wedges, or tractors, with which he manipulated his patients. were really wonderful. Hardly a question existed 2s to the verity of his cures. Nothing that is now| claimed in the way of Faith Healing transcends his | record. Members of the Society of Friends, to which he belonged, even built a “Perkinsean Institution,” |

The results of his treatment

in which all comers might be magnetized free of cost. The explesion of this delusion was made through the

| order to remind our readers that there may be more

| eal, while his pretensions were to the contrary. | therefore, warrants us in calling his zeal false,” or deceitful.

| whom we touch in our daily intercourse.

with them performed cures as remarkable as those of | Dr. Perkins. And so in many another instance the power of the mind over the body has been illustrated in the cure of diseases.

It is not that all these modern cures in connection with the delusion of Faith Healing are to be put upon the same plane with those wrought under the influ-|

| ence of the imagination in former days; but it is that |

the mere exhibit of a series of remarkable cures does | not in itself show the truth of the theory on which the agent assumes to conduct his efforts at healing. If the theory itself be at variance with the plain teach- ings of Scripture, the multiplication of facts in as- sumed support of that theory is of no practical account whatsoever. And as, in this instance, the theory of the Faith Healers is based upon their substitution of pre- sumption for faith, and is contrary to both the spirit and the letter of Bible teachings, therefore it ought not to be accepted—whatever facts are proffered in its proof.

NOTES ON OPEN LETTERS.

It is often the case that we send a great way for infor- mation which might be found close at hand. Thusa correspondent from Missouri writes to inquire concern- ing a point which was already treated in the columns of our paper, from which he seems to have studied his lesson. He says:

In our Sunday-school lesson of two weeks since, Jehu was a prominent character of the lesson. In our school there was a division over the pronunciation. I had always learned to pro- nounce it Jehu, with the accent on e; but others held that it had the sound of a, as Jahu. Which is generally accepted as correst? Please explain throngh Notes on Open Letters.

All proper names occurring in the text of the Inter- national lessons are printed in our transcript of that text with distinct pronunciation and accent marks. In this case, Jehu’s name appears as J@hi, showing that the accent is on the first syllable, and that both the vowels are long. We call attention to this fact only in

help at hand for their studies than they can see at the first glance, or than they have been accustomed to make use of.

How easy it is to put into our Bible teachings a lesson

| which we think ought to be there, and then to wonder

that everybody else doesn’t see it in the same light. How difficult it is to refrain from adding to the Bible teachings, when there seems to be a gap which might be filled reasonably! The recent lesson on Jehu’s zeal is a good illustration in this line. We called attention to the extra-biblical assumption in the title of that lesson, Jehu’s False Zeal ;” and we ins:sted that the suggestion that Jehu’s motives were wrong has no basis in the Bible text, and seems at variance with the Lord’s commenda- tion of it. Aud now a Pennsylvania teacher writes on

| this point : |

Will you kindly permit an interested reader to dissent from | the position you have taken in Notes on Open Letters in refer- ence to the falseness of Jehu’s zeal? While I, as teacher, found no difficulty in justifying the title given to the lesson in ques- tion by the Lesson Committee, I justified it in an entirely dif-

| ferent manner from that which you employ in your answer to

the “South Carolina worker.” This is the way I look at it: Jehu was divinely commissioned to execute a certain work, and not instructed as to the means he should employ. Jehu accom- plished the full execution of that work, and that, too, in a man- ner which was not condemned at the time, however repugnant it may be to nineteenth century morality. Nevertheless, it is plainly evident that Jehu’s real motive was not in accordance with God’s design; Jehu’s purpose was not religious, but politi-

His duplicity,

Did our correspondent have any special revelation on this subject? If not, on what words in the Bible text does he base his assertion that “it is plainly evident that Jehu’s real motive was not in accordance with God’s de- sign,” and that “Jechu’s purpose was not religious, but political, while h’s pretensions were to the contrary”? For our part, we can find nothing of that sort there ; and it seems to us that God’s commendation of Jehu’s mis- sion should make us hesitate to declare that we can sce

| a sordid purpose in Jehu beyond all that God has re-

vealed concerning him. And here is a danger which must be ever borne in mind in judging those whose story is given in the Bible text, or is told in the lives of those Beware how

| at once to turn into a benediction.

NAZARETH. BY M. WOOLSEY STRYKER.

Sing, every boy and maiden, To him, with gratitude,

Whose youth, though heavy laden, Was one beatitude;

lor Jesus, meek and purely, Through boyhood’s duties trod,

As. Mary’s child, though surely The very Son of God.

The helper of his mother, A faithful Hebrew lad, For sister and for brother Christ wrought with spirit glad; And made that cottage lowly, That work-bench by the docr, A labor-lesson holy To love forevermore.

All rev’rently obeying, He bore his daily part Toward her who kept each saying Safe in her wond’ ring heart. Along the ways where nature Spake low, by hill and glen, He grew in wisdom, stature, And grace with God and men.

O sing! ye tired and tearful, What this sweet story saith ; For all that’s brave and cheerful Comes out of Nazareth! Let serving hands fly faster, New years new burdens bring,— Enough! if like your Master, The Carpenter and King!

LABOR AND DISCIPLINE.

BY PRESIDENT JOHN BASCOM, D.D., LL.D,

Labor is too often spoken of as a punishment, a part of the primitive curse of disobedience. It is true that labor owes much of its severity and bitterness to sin, and that righteousness would lighten and gladden it in many ways. It is a'so true, that any heaven-sent pen- alty, accepted with a penitent and patient mind, begins Yet, in spite of this association of toil with transgression, in spite of this softening of labor by a submissive temper, it plays @ much more fundamental part in human discipline than is implied in this connection. The exact lesson we wish to enforce is, that work is an essential element in all worthy life, and that a Christian training that overlooks or forgets this fact, is sure to be a grievous failure in the spiritual world.

Labor involves two elements, exertion more or less irksome in behalf of a reward more or less valuable. Adl moral training is really based on labor. It includes the choice of sufficient ends, and the willingness to ob- tain them by the needed effort. If the possession of wealth is in any considerable degree to remove labor, it is also to cut a!l the sinews of strength. Spiritual strength is nothing other than this very thing,—the clear

| choice and the firm pursuit. You might as well try to

make the body strong without systematic exercise, as to make the spirit sturdy with no sufficient motive and no steady effort. The only school of stern quality is this very school of labor. If one’s personal wants are not urgent, the wants of the world are urgent, and thé

| demand for labor was never more varied or universal

than now, and never promised larzer remuneration. Not to hear the call, or not to obey it, is to rank one’s self w'th idlers and hangers-on in the kingdom of heaven. All well-devised work unites one at once to the great army of workers who redeem the world.

Nor can there be any basis of sympathy and effective good-will between man and man but this of labor. The man who gives from his abundance—if give he does—with- out effort or self-denial, gives heedless!y and indifferently. If desire does not touch him deep enouzh for labor, it does not touch him deep enough for true love. Benevo- lence finds no basis broad enough and firm enough to build on worthily in an indolent temper. The only expression and measure of good-wi:l is sacrifice, and labor is the perpetual and divine form of sacrifice. Indolence is the associate of carelessness and indifference, and has not the entry to the earnest world of human toil and rest, hope and fear, victory and defeat.

If it wes needful that our Lord and Saviour should be tempted in all points as we are, that he might be touched

eflorts of two eminent physicians, who prepared | you say that the zeal of one of God’s servants is false | with our infirmities and bear our burdens, how much

wooden tractors which were colored like steel, and

zeal, while it is in the right direction.

more must it be needful that each human spirit find its

a eal

ee. SR nL aU

NB a

sen

sett, RE ee Fa

724

THE SUNDAY SOHOOL TIMES.

(Vol. XXVIL, No. 46.

way into human life by this one road of labor which mankind have so wearily traveled,

If perchance an indolent temper is awakened to a transient feeling of kindness, it can have no wisdom in its manifestation, All the lessons of social progress are to be learned and applied in this very school of labor. How to make labor effective, how to direct it, how to lighten it,—these are the questions which the workers with God must ask and answer; and the revelation can come only to those occupied with the long, varied expe- riences of a thoroughly useful life. One who finds his own good in idleness will dream foolish, utopian dreams in any improvement he may propose of human life. The steep, laborious nature of the ascent to large prosperity, —this is the one conviction that must remain forever with us. A man can hardly retain, with a grateful heart, any blessings, unless he has tested and tried them in their relations to labor. The value of wealth is measured by the toil that has won it, or by the relief and aid it brings to toil in its use. Rarely do those who inherit gifts hold them with that generous, sensitive, thankful heart which belongs, in the poverty of the world, to so great a dis- tinction as that of wealth. Having entered into wealth without labor, if one uses it also without labor, it be- comes to him as a natural distinction, whose moral sig- nificance is hidden from him. He does not abide in the real richness of